The Play of Man

by Karl Groos

So that backward he fell and Odysseus sank down above him

Right on his broad chest. And the people around were amazed.”

In von den Steinen’s description of the Brazilian customs, the effort to pull down the head, mentioned above in connection with childish wrestling, is dwelt upon as the chief aim instead of the grip on the waist. “The contestants, representatives of different tribes, come forward in pairs, their bodies smeared with yellowish red uruku, and with black. They stoop, catch up a handful of sand, and in a crouching position, with hands hanging down, they rapidly circle round each other, casting angry glances at their opponents, and calling out threateningly, ‘Húuha! húuha!’ Then one touches his right hand to his adversary’s left, and at this signal they all leap to the attack, springing up and down as fast as possible on the same spot, not unlike angry apes, each seeking to seize and bend down the other’s head. This violent exercise goes on for some time without any direct attempt to throw one another. They are very friendly after it is over, and may be seen walking about with their arms around each other’s shoulders.”

As a last example I quote Berlepsch’s graphic description of the Schwingen as practised in the Swiss Alps. Shirt and trunks are the only articles of clothing allowed, and the latter expose half the thigh, and must be made of stout, strong drilling. Every man grasps with his right hand the waistband of his opponent, and with his left the rolled-up trouser leg, and now begin, either standing or kneeling, violent efforts to overthrow one another. For a complete conquest this must be accomplished twice.[363] The struggle is especially exciting when the contestants represent different valleys, and on them rests the responsibility of maintaining the honour of their native place. “As soon as the two athletes have taken the proper grip they sink on their right knees and withdraw the lower part of the body as far as a good hold will permit. If one has reason to fear that he is about to be lifted, he lies flat down on his stomach and the other must follow suit. In this unnatural position they torment one another for half an hour at a time, writhing on the ground like snakes, and stretching sinews and muscles until their faces grow dark with the strain. If neither can manage to overcome his opponent by endurance, superior strength, or strategy, they at last voluntarily abandon the conflict, utterly exhausted, and shake hands on their prowess, but neither can claim a victory.”[364] So-called tests of strength are similar to this.[365] In pulling contests the attempt is made to draw the opponent toward one, sometimes by the hands—in the Bavarian mountains it is done by hooking the middle fingers together—sometimes by seizing a stick at its ends or across, sometimes with a rope, as the Greek boys did, sometimes by a band around the neck, which serves to strengthen the muscles of the back,[366] and sometimes by hooking one knee of each together, so that the contestants can only hop about on one foot until the contest is decided. Another test of strength is the pushing which children usually take up of themselves, as many schoolroom benches could testify. In Japanese contests pushing across a line seems to be a leading feature. Zettler gives the following description of it: “Japanese prize fighters are trained to their profession through centuries of inheritance from father to son, and by every conceivable means calculated to produce perfect specimens of their kind. In stature they are veritable giants, not only in height but in the development of all the limbs and masses of fat, which would not lead one to expect special adroitness or muscular force. In their ring contests the effort is made either to throw or to push one another off the arena, which is an elevated circular platform thickly strewn with sand and surrounded with a double ring of straw. Whoever makes one step over the edge is lost. Weight is of great use in this contest.” Children frequently make use of a combination of pulling and pushing, which is really imitative play. One child, for instance, takes his position on a sand heap and defends himself against another who represents the enemy storming his castle. From the well-nigh innumerable tests of strength we may select the following as typical: The players stand with outstretched arms opposite one another, seize hands and pull, or one stands firm with stiffened arms while the other tries to stir him, or they sit in such a way that the knees of one are caught between those of the other, and the effort is made to force the legs apart; or sometimes it is to open the rolled-up fist, etc.[367]

Fighting with fists leads the way to fighting with weapons, though the rolled-up fist is used by the angry child as a weapon earlier than the open hand. In playful fighting, however, the blow with the fist is not much used. Sometimes a little playful boxing is indulged in, but it is difficult to keep within the bounds of play in a fisticuff. Gymnastic exercises of this kind as practised by the Greeks and English are more important. Among the former blows were aimed at the head, and, “to strengthen the blow,” says Fedde, “the fist and forearm were wrapped with thongs of oxhide, which left the fingers free to double up the fist. Later a strip or ring of hard leather was added, which, as it was held around the ball of the fist, inflicted severe wounds, being sometimes studded with nails or lead knobs. The soft leather thongs of earlier times were called friends (μείλιγαι), while the dangerous knobs in later use received the name of bullets (σφαῖραι), and a specially cruel kind of gloves were ants (μύρμηκες).”[368] That not only practised athletes used these, and that they were donned in the playful contests of mere boys, is proved by the speech of Lucien’s Scythian, Anacharsis. “And those standing so straight there,” he says as he is observing the youthful sports, “beat one another and kick with the feet. There is one who has been hit on the chin, and his mouth is full of blood and sand, and his teeth almost knocked out, poor fellow, and yet the archon does not separate them and end the strife. On the contrary, he urges them on and praises the one who gives the blow.”[369] Raydt says of English boxing: “An English specialty in physical exercise is boxing, practised methodically and with all possible skill. The fists are incased in thickly wadded gloves, which render the blows harmless, and a distinction is made between extreme severity and lighter strokes, the tactics admitting of felling an opponent by the former or exhausting him with the latter. The boxing which I have seen was carried on in an orderly and decorous manner, and still I was convinced that it is a very severe exercise, and should not be introduced into the schools.”[370] Regular boxing matches, requiring seconds and an umpire, as they are given by the students, are fought either to settle some dispute—“Fighting with fists is the natural and English way for English boys to settle their quarrels,” is said in Tom Brown’s School Days—or as a spectacle for a large audience to witness. In both cases it is fighting play only when the belligerent instinct as such forms the chief motive, and when, too, the quarrel in one case, or the prize offered and desire for self-display in the other, gives occasion for the exercise of the fighting instinct. There can be no doubt that this is often the case. Like our own students, English youths often fight, not because they have any quarrel, but because they seek one, because they want to fight, and the struggle thus becomes not the means but actually the end. The case is frequently the same with prize fighting. Professional boxers at the beginning of the nineteenth century were to a great extent rough fellows, who were only after money, or at best notoriety. But Conan Doyle has recently given us in his Rodney Stone a masterly description of a blacksmith who was a good husband and a skilful workman, yet even in his old age could not resist an invitation to take part in a public prize fight. What primarily influenced this man was a deep-rooted manly enjoyment of fighting for the fight’s sake, and many Greek and English athletes have felt as he did.

Another primitive method of fighting is by throwing missiles; even monkeys throw stones, dry branches, and fruit. Miss Romanes’s ape was very sensitive to ridicule. One day the tailoress came into the room, and a nut was given to the monkey to open with his hammer, as he knew how to do. The nut proved to be empty, and the woman could not help laughing at the monkey’s blank expression. “He then became very angry, and threw at her everything he could lay his hands on—first the nut, then the hammer, then a coffee-pot, which he seized out of the grate, and lastly all his own shawls. He threw things with great force and precision by holding them in both hands and extending his long arms well back over his head before projecting the missile, standing erect the while.”[371]

The child begins very early to throw things to the ground, as we have seen, and seems to delight in watching their motion as well as in the noise. Later the child turns the skill thus acquired to the account of his fighting instinct, and in this way genuine offensive throwing begins as soon as he is able to tumble about alone. The enjoyment is doubled when it becomes not only a question of hitting the enemy, but of dodging his missiles as well. The prettiest and most harmless form of such sport is snowballing; but also fruit, cherry stones, clods of earth, pebbles, hay in the meadows, pillows from the beds, etc., all serve the same purpose. Some games of ball, too, are of a similar character. K. Weinhold tells us how he as a boy played against his comrades with a six-pound cannon ball. The wonder is that no bones were broken. “Less fortunate,” he continues, “were the islanders who indulged in this mad folly, for in their case it was punished. On a holiday the contest between boatmen and landsmen was begun, and after several days the latter retired as victors. The boatmen, stung by the taunts of their conquerors, took counsel with their friend Hard Grimkelssohn, who advised them to make balls of horn and challenge the shore people to another game. That evening six of the latter lay dead, while the boatmen lost not a single man.”[372] In many ball games, however, the players do not themselves catch the ball, which is sent to a base or home, as in the English game of football. Behind each party is a base consisting of two upright posts and a connecting rod, and each side endeavours to get the ball over the other’s base or to prevent such a result when it threatens their own. This is a specialized form of reciprocal mass contest, since the enemy is not attacked in person, but the effort is made to wrest from him a symbolic stronghold, as is common in mental contests. There are many similar ball games—for instance, baseball—where the ball is thrown by hand and its analogue found among the North American Indians; and cricket, where a single player, armed with a bat, defends the easily approached wicket. The idea is carried further when the ball which is thrown becomes the goal as well, so that the same instrument is at once weapon and symbol of the enemy. Playful pelting is indulged in in carnival times, when berries and confetti are thrown about promiscuously; in former times there were many occasions for this lively sort of play. Travellers experience the primitive impulse which makes it hard for them to resist the temptation to throw when in midsummer they stand in a little snow field, and students are universally given to throwing beer mugs, in spite of its being occasionally dangerous. The principle of returning offensive missiles is not much applied in play, and yet I remember that as a boy I enjoyed shooting with bow and arrow at another boy similarly armed. We stood about fifteen feet apart and tried to hit each other with light and harmless cane arrows. A still more innocent battle was fought with popgun and berries.

It is doubtful whether children really play with thrusting weapons; they rather exercise than fight with their wooden swords and spears, but when it comes to an offensive use of the weapons play turns to earnest, and, as with the young Goethe, ends disastrously in quarrelling and blows. Boys who are much older engage in actual fighting plays with such weapons, but it is left to the students’ duels to exhibit its highly developed form. Some years ago the half-grown sons of a professor in a university town went to a fencing hall and fought out a regular contest in a perfectly friendly spirit, although it was by no means bloodless. Many readers will no doubt recall such incidents. Such contests between boys and young men are very interesting, and in Germany we distinguish between them and real duels in that they are playful, while the latter are brought about by some serious offence. That serious wounds sometimes result from these fencing matches is no argument against their playful character, for many games are dangerous, and these contests certainly come within our definition of a play, the satisfaction afforded by them being not in conquest but in fighting as such. When, indeed, one student provokes another intentionally from dislike or anger, the fighting which results is not a play; but the elaborately arranged appointments and the fencing matches which result from some remarks made, perhaps, in all courtesy, though it may end in injury to one or both parties, undoubtedly is of this character.[373] In the same way must have been managed the jousts and tourneys of the middle ages, the knightly combats of ancient Teutons, and youthful trials at arms and many similar contests as practised by various peoples[374] where, so long as there is no evidence of a quarrel, but only a natural demand to satisfy an inborn impulse to fight, it is all playful. We must not forget, however, that the desire for self-exhibition, to display one’s skill and courage, is also conspicuous.

This subject brings us to a question which I touched upon in The Play of Animals. In reviewing the fighting plays of animals we found that many mammals and birds fight hotly in youth who seldom beard an enemy in later life, habitually taking to flight when attacked. The supposition in such cases must be that fighting play serves as practice for the mating contest, since even the peaceful ruminants engage in bitter combat with rivals. This supposition granted, we may further assume that the fighting plays of the fiercer animals are also connected with the sexual life, and may it not be true with men as well? It is indisputable, of course, that human combat with wild beasts and other enemies is often a struggle for food and ownership, and accordingly, in considering play as preparatory for serious fighting, its aim must be considered as only partially sexual. Still, the connection is sufficiently close to deserve a few words of mention.[375] A great difference is observable in the tussling of boys as they approach maturity. While the games of six-year-olds are uniformly harmless, and proceed amid laughter and fun, as the age of puberty approaches fighting play assumes a much more serious character, and even when only play is intended the whole bearing of the participants is greatly modified. Genuine make-believe, the innocent measuring of strength, is no longer practised; the youth desires to prove that he can play with danger, too; he assumes an offensive and boastful air, and regards each of his contemporaries as a rival. The inward restlessness which characterizes this time of life is directed by instinct toward belligerence, and every opportunity to fight is welcomed. It is at this time that the weapons, properly blunted or otherwise rendered less effective, may still be dangerous, for youths of all vigorous peoples will engage in some kind of spirited combat. Take, for example, the description of London boys, by Fitz Stephen, who lived in the time of Henry II. We find not only the nobility, but the merchant class as well, exercising themselves at all times of the year in armed contests, which, in spite of their playful character, often had serious results. In the dead of winter, often on ice, they assembled for this purpose, with staves for lances, held jousts “from which they did not always escape uninjured, for many were the legs and arms broken in the fray. But the youths, in their desire for glory, delighted in such practice, which served as a preparation for the time when they should go to war.”[376]

While we are obliged to attribute a very general significance to such dangerous indulgence of daring warlike spirit, still we can not fail to trace its connection with sexual life. Without the youth’s necessarily knowing it, there is something similar to the bellicose tendency exhibited by animals in their pairing season, in the feeling of rivalry which possesses him at this time. The same thing is shown in the spirit of adventure, which at first is only a general desire for change, and delight in struggle and risk, but in its manifestations that are most closely connected with play appears in many mediæval knights in close conjunction with courtship. “The heroic deeds of adventurous knights,” says Alwin Schultz, “should be included in the category of fighting plays. Thus Ulrich von Lichtenstein, in his open letter to all knights, promised to every knight who would break a lance with him on his homeward journey from Venice to Bohemia a gold ring for his sweetheart, and to any one who should unhorse him the steed on which he rode; while in case he himself came out conqueror all he required was that the vanquished knight should pay homage to his lady.” Another knight, Waltman von Lättelstedt, took with him on a ride from Merseberg to Eisenach a damsel on a palfrey, having with her a sparrowhawk and a hunting dog. “Waltman proclaimed that on his arrival at Eisenach he would be ready to fight all comers, and that whoever should overcome him could have the girl, the palfrey, the sparrowhawk, and even the dog and harness, but must permit the girl to ransom herself if she chose with a guilder and a gold ring. Whomsoever he should overthrow must give to him, as well as to the maiden, a ring of equal value. When she came back from Eisenach this young girl had gold rings enough to bestow one on every maid of high degree in all the town of Merseberg.”[377] Such contests were more formidable with the North Germans. Among these warriors it was common for a hero to travel to a distant land, and when a woman there pleased him, to demand her surrender from husband or father or brother in two weeks’ time, the demand to be supported in the lists.[378]